MISSIONARY METHODS by Editor

Pacific Press Publishing Company · Oakland, California · Nov 21, 1892

MISSIONARY METHODS.

By Editor

IN a little work of 175 pages, entitled "Modern Missions," by Rev. E. S. Todd, D.D., published by Hunt & Eaton, New York (1870), is a chapter on "Methods," which contains some facts worthy of consideration by every Christian missionary, and every Christian ought to be a missionary. Dr. Todd first states that missions have passed beyond that stage where the question as to their existence is no longer disputed, but now "the question of methods is the only debatable ground." He mentions the two general methods which are now advocated. The first of these is designated as "the method of stipendiary missions," and the second as that of "martyr missions." "In the first of these, a missionary is sent out by the representatives of an organized society which assumes the responsibility of a stated salary [or stipend, whence the name] for his support, of which the Missionary Society of the Methodist Episcopal Church [and we may add that of most other churches] is an example. The second method makes more of individual action. The missionary goes out without promise of any support, depending on his own exertions and the providence of God to supply his wants, with what chance aid may come from friends of himself or his cause."

The writer then proceeds to speak of the host of friends martyr missions have gained, whose friendship would be worth more were they willing to join "the noble army of martyrs." On the other hand, the method has been "severely criticized as a waste of valuable lives and resources," and an eminent authority has stated that "it has often been tried, but the result has in no case corresponded with the expectation of its projectors." Yet in spite of this Dr. Todd declares that "a glance at the history of missions will convince those who are not hopelessly biased that martyr missions have indeed often been tried, and that they have often been grandly successful; indeed, that whatever success the cause of missions has had has been mainly through martyr missions. It furthermore reveals that stipendiary missions have not often been tried, indeed, are something quite new to the history of the church, whose real value remains to be seen."

Dr. Todd then says that missionary work is not a movement of this century, and the theory that it is must be rejected as a "baseless supposition."

Apart from the work of the Greek and Roman churches, which have shown great zeal and sincerity in their own ways, Dr. Todd mentions three great missionary movements—in the first three centuries, in the sixth and seventh centuries, and in the eighteenth century, having for their respective centers Jerusalem, Iona, and Herrnhut. "In each of these movements martyr missions had eloquent illustration."

We wish we had space to give what Dr. Todd says on these three movements, but have not; we will, however, present a part of what he says concerning that of the first three centuries:—

The first, which by divine command began at Jerusalem, was so marked and glorious that the author of "the Decline and Fall of the Roman Empire" found it necessary to devote an entire chapter to explain away the more remarkable features of it.

A company of fishermen, tax gatherers, and artisans, without influence or military backing, begin their testimony at Jerusalem, but soon go to Samaria and Antioch, then to Asia Minor, then across the sea to Greece, and on to Rome. Others turn to the east and visit Persia and Arabia, while still others visit the land of the pyramids and the Nile. They make converts, empty idol temples of worshipers, call forth letters from consuls, make the highway and wilderness places resound with the praises of newly-converted souls, and fix the attention of the crowds of the great cities with doctrines new and startling. Persecution rages. Nero uses some of them for burning torches to light his gardens, and amuses the populace by turning the lions on others in the amphitheater, with only the result of sowing a bountiful supply of martyr seed. In vain he issues edicts of persecution. He cannot even keep the new faith out of his own palace and household where the saints are found and from whence they send greetings. His edicts become more and more inoperative, because they often fall into the hands of officers who are themselves Christians. Finally it is found vain longer to resist, and the great empire becomes Christian in form as it already was in fact. As to the method used in this age of marvels—it was plainly that of martyr missions. There was no edifice in Jerusalem called the missionary building of the Nazarenes, nor was there any session of a committee on missions. They had not even a treasurer of a transit fund. Thomas went to India, Bartholomew to Persia, and Peter to Rome, with no promise of support. They depended on their own labors, on the gratitude of those to whom they ministered, on the gifts of friends, and always on the providence of God. The apostle to the Gentiles insisted on supporting himself by the labor of his own hands. Others depended for the supply of their necessities on the churches which everywhere sprung up. In those days every believer was required to be a missionary. His first great duty was to testify for Christ. Christian sailors, soldiers, and merchants, wherever duty called them or persecution drove them, were expected to speak boldly for the new faith. To refrain from this was not only a sin, but a sin which it was currently believed had never forgiveness. Hence John was on the Isle of Patmos "for the word of God and the testimony of Jesus Christ." Peter confessed before the council that he "could not but speak of the things which he had seen and heard." Phebe became "a servant of the church in Cenchrea." Priscilla and Aquila were "helpers in Christ Jesus," even to the extent of "laying down their necks" for him. Mary "bestowed much labor." Andronicus and Junia were "fellow-prisoners of note." Triphena and Tryphosa "labored much in the Lord." Timothy "endured hardship as a good soldier." Onesiphorus made a journey to Rome to succor an imprisoned apostle, of whose chain he was not ashamed, while Paul, facile princeps, was "in labors more abundant, in stripes above measure, in prisons more frequent, in death oft," constrained by a mighty love which led him ever on to the regions beyond, as an engine is kept throbbing by its furious fires. The spirit of the entire movement was that which actuates all true missionaries, but the method was peculiarly that of martyr missions. Here was an example of self-supporting missions, where the result not only corresponded with, but exceeded, the expectations of the projectors.